[note 1] In favor of the historical and eyewitness character of the Gospel, a few passages are cited. This accessible guide to the Gospel and Letters of John introduces readers to key issues arising from historical, literary, and theological approaches to the Johannine literature, also discussing the methodological rationale underlying each of these approaches. It is full of long dialogues, it speaks of “signs” rather than exorcisms or miracles, and its narrative differs at many points from the Synoptics. 3. On this reading, the Gospel was written, perhaps by a student and follower of this Disciple in his last advanced years, perhaps at Patmos. [citation needed], While evidence regarding the author is slight, some scholars believe this gospel developed from a school or Johannine circle working at the end of the 1st century, possibly in Ephesus. More inclusive than many other bibliographies, this volume provides reference to over 1300 individual entries." However, more recent scholarship has shown the fragment may date from as late as the third or fourth century, rather than the second century, as was previously supposed. In speaking of her he says "I love her, but I do not claim to understand her." John writes last. Most scholars conclude that the apostle John, son of Zebedee, wrote none of the Johannine works, including the Gospel of John (that is therefore sometimes referred to as the 'Fourth Gospel' in order to dissociate John from it). [73] This identification, however, was denied by other Fathers, including Dionysius of Alexandria, Eusebius of Caesarea, Cyril of Jerusalem, Gregory Nazianzen, and John Chrysostom. Introduction to New Testament (RLST 152)The Gospel of John is a gospel dramatically different from the Synoptic Gospels. The Johannine Gospel in Gnostic Exegesis: Heracleon's Commentary on John (Society of Biblical Literature Monograph Series) The Gnostic Gospels Why Religion? [31] The Fourth Gospel may also have been written later as it was penned for a smaller group within the Johannine community, and was not circulated widely until a later date. "[38], F.C. Hugh J. Schonfield, in the controversial The Passover Plot (1965) and other works, saw evidence that the source of this Gospel was the Beloved Disciple of the Last Supper and further that this person, perhaps named John, was a senior Temple priest and so probably a member of the Sanhedrin. John 21:24 states that the Gospel of John is based on the written testimony of this disciple. [65] Eusebius claimed that the author of 2nd and 3rd John was not John the Apostle but actually John the Elder,[66] due to the introductions of the epistles. Schmiedel, after e xamining the bib lical texts, concludes that Christians should not read John’s Gospel as … [28], According to the testimony of Irenaeus, Eusebius and Jerome, the writing of this book took place near the very end of Domitian's reign, around 95 or 96. However, critical scholars have suggested some other possibilities, as it was common at the time to forge documents in someone else's name for credibility. 4. An Introduction to Life and Building : 12. [citation needed], The question remains why the anonymously written Fourth Gospel was eventually given the title 'the Gospel of John' (or 'the Gospel according to John'), especially because John, son of Zebedee is never even mentioned in the Fourth Gospel. That more secure foundation is the existence of three additional ‘Johannine’ texts besides the gospel – namely, 1, 2 and 3 John. Theodore of Mopsuestia also presented a negative opinion toward its canonicity. The Johannine Epistles. Irenaeus says that these persons tried to suppress the teaching about the Holy Spirit in order to put down Montanism, and as a result denied the authorship of the Gospel and its authority. 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